One ironic truth that is shared among all living organisms is the matter of death. As fatality is inevitable, death and its relation with one's existence has always concerned thinkers, and philosophy, being the field of evaluating ideas, has given the chance to these thinkers to explore the true meanings of life and death. Among all great philosophers who have tackled this subject in their lifetime, the similarities between Socrates and Buddha's approach towards death is astonishing. In his essay, Dialogues with Death, Matthew Dillon explores the similarities between Buddha and Socrates' principles on the subject of death. Claiming that 'openness,' 'equanimity,' and self-assurance in the way of life is the shared fundamental schooling of these two noble teachers in account, Dillon uses Plato's Phaedo and the Mahāparanibbāna Sutta of the Pāli Canon back to back to provide evidence for his argument. To start his parallel analyzes of the texts, Dillon provides historical background to show that Buddha and Socrates were living around the same era, though in two very different and distant locations (Dillon 525).
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Moreover, he argues that both texts were written after the death of their subject, and by their close devotees, in a dialogue style. However, the geographical barriers made it difficult for Greeks and Indians to have a true "exchange of ideas" for decades later. As a result, Dillon argues that their influence on each other was rather tortuous (526). Although at first sight Socrates, who claimed not knowing anything in the end, and Buddha, who believed he was the enlightened one, do have a fundamental discrepancy in their view point, both teachers shared alike nature which Dillon calls "extreme openness" (527-528). According to Dillon, this openness is observable in their philosophy, their social manners, and finally, their approach to death (528). For instance, Socrates, being a teacher, tries to open the doors for discussion and not dictating his personal views on others. His kindness and empathy accordingly encouraged his followers to join the debates. By putting "truth" above himself, the first target of Socrates' criticism is also himself, which eventually, alleviates the amount of bias in his teachings (527). Likewise, as Dillon evidently shows, Buddha uses a similar openness with modesty as his Greek confrere in his teachings. Also, one other similarity between Socrates and the Buddha is the fact that their humble approach towards their learners is rare in their own societies, Greece and India (529). And even though they both had firm principals in life, they were also open to change through the process of exchanging and questioning ideas (530). In terms of social manner, both thinkers shared an analogous path, and Dillon backs this claim with numerous historical evidences. For example, they both were kind to the person who served their last dish; despite the fact that both knew the food was poisoned (530).This serenity towards executers also shows one more resemblance between the two: their vision of death. As Dillon argues, Socrates reaction to death was dissimilar to the majority in his era. Instead of being anxious, Socrates embraces decay as he sees death in form of a separation, or rather, a liberation of the soul from the body. He has a positive outlook of death since he is assured that he is "headed
Moreover, he argues that both texts were written after the death of their subject, and by their close devotees, in a dialogue style. However, the geographical barriers made it difficult for Greeks and Indians to have a true "exchange of ideas" for decades later. As a result, Dillon argues that their influence on each other was rather tortuous (526). Although at first sight Socrates, who claimed not knowing anything in the end, and Buddha, who believed he was the enlightened one, do have a fundamental discrepancy in their view point, both teachers shared alike nature which Dillon calls "extreme openness" (527-528). According to Dillon, this openness is observable in their philosophy, their social manners, and finally, their approach to death (528). For instance, Socrates, being a teacher, tries to open the doors for discussion and not dictating his personal views on others. His kindness and empathy accordingly encouraged his followers to join the debates. By putting "truth" above himself, the first target of Socrates' criticism is also himself, which eventually, alleviates the amount of bias in his teachings (527). Likewise, as Dillon evidently shows, Buddha uses a similar openness with modesty as his Greek confrere in his teachings. Also, one other similarity between Socrates and the Buddha is the fact that their humble approach towards their learners is rare in their own societies, Greece and India (529). And even though they both had firm principals in life, they were also open to change through the process of exchanging and questioning ideas (530). In terms of social manner, both thinkers shared an analogous path, and Dillon backs this claim with numerous historical evidences. For example, they both were kind to the person who served their last dish; despite the fact that both knew the food was poisoned (530).This serenity towards executers also shows one more resemblance between the two: their vision of death. As Dillon argues, Socrates reaction to death was dissimilar to the majority in his era. Instead of being anxious, Socrates embraces decay as he sees death in form of a separation, or rather, a liberation of the soul from the body. He has a positive outlook of death since he is assured that he is "headed